Chapter XVI: Part 16

Besides, in our prayers and wishes, as well as in our words and actions, are we to seek the good of others. Christians are bound to pray for others--to wish well to them in all lawful pursuits--to seek the peace of government, its honour and stability--and to do nothing which is contrary to the peace of society. Banish religious principle, and you loosen all the bonds which connect mankind together; you shake the fundamental pillar of mutual confidence and trust; you render the security arising from laws, in a great measure, void and ineffectual.--For human laws and human sanctions cannot extend to numberless cases, in which the safety of mankind is deeply concerned. They would prove very feeble instruments of order and peace, if there were not checks upon the conduct of men, from the sense of divine legislation--if no belief of future rewards and punishments were to overawe conscience, and to supply the defects of human government.

Again--Christians are by their example to recommend regularity of deportment, sobriety, temperance, righteousness and truth. They are to put away all guile, hypocrisy, wrath, evil speaking, malice, and deceit. Not only all that would hurt society is prohibited, but all moral evil, indeed of every kind and degree. Not a wish or passion, which is inconsistent with, or contrary to purity, to justice, to benevolence, is to be indulged. No line of conduct or business which is unlawful, or incompatible with moral obligations is permitted by the laws of Christ. So far therefore as religion really obtains, so far society and civil government are essentially benefited. Perjury, falsehood, theft, robbery, oppression, extortion--and all the train of crimes which embroil and render society miserable, are driven away by the influence of religious and moral duties. And were the Christian Religion to obtain in all hearts, and over all nations, society on earth would resemble, in sweetness, the music of the spheres--the harmony of nature; and the abodes of eternal felicity. For it is religion in its perfection which constitutes the chief ingredient of heavenly glory and blessedness.--If we had no reference, therefore, to another world, it would be wise to maintain the Gospel for the purposes of carrying the happiness of civil society to the zenith of glory.--This is no small proof of the internal worth and merit of the Christian religion; and displays in a most amiable and illustrious manner, the wisdom and goodness of the Supreme Being: for he has consulted and aimed at both the temporal and spiritual good of man, and both at once in the very frame of that religion, which he requires us to receive and practise; and has joined together our interest and duty. An habitual omission of duty and moral Virtue is of course a rejection of our happiness, _a forsaking our own mercy._ What an exalted idea this ought to give us of the EXCELLENCE of the Christian Religion!--Let us therefore, to conclude the present discourse, admire its doctrines, and conform ourselves to its precepts, that we may experience its consolations--and finally, when time is no more, enjoy its rewards. For such as obey it, shall be recompensed in the resurrection of the just.--

DISCOURSE XXIV.

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The general excellency of the Christian Religion.

1 CORINTHIANS xii. 31.

_But covet earnestly the best gifts; and yet show I unto you a more excellent way._

What was proposed, in attending to these words, through divine help, was to consider the GENERAL EXCELLENCE of the Christian Religion. Could a deep impression of this be made upon the mind, a very material point would be gained. For when people are once convinced in their judgments, of this, they will be, in some good measure, prepared to listen to the proposals of mercy made to them, and their attention will be excited. Of course they may be said to be not far _from the kingdom of heaven._

If possible, I would offer such arguments and considerations, as that you shall be unable either to resist, or to hear with cold unconcern. Let reason and reflection work. Weigh all that has been, or may be still offered to you, in the even balance of candour and deliberation; and be resolved that your minds shall be open to truth and reason: and if you find, as I trust you will, upon the closest examination, and most impartial attention, that the proofs of the EXCELLENCE of the Christian Religion are full, clear, and satisfactory, let your lives and future practice be consonant to your conviction.

We have already in the progress of our discussion adduced _six arguments_ to establish the point before us, and enlarged upon them, according to what propriety demanded of us.

We now pass to observe----

_Seventhly,_ The excellence of the Christian Religion appears from the gracious influences of the divine spirit, which it offers, and the reasonableness and moral and doctrinal nature, as well as great simplicity and plainness of the divine Ordinances, or Sacramental Institutions, which it bids us celebrate.

The gracious influences of the holy Ghost are offered to enable us to comply with the whole of our duty, as Christians, and to triumph over all opposition and enemies in our road to happiness. These influences are usually distinguished into the renewing or sanctifying--the awakening and convictive--the supporting and comforting--the restraining and confirming,--the abiding and indwelling, operations of grace. Such is the depravity of the human heart that the power of God is absolutely necessary to bring man to the love of truth and duty. We depend upon the sovereign grace of God for salvation. And such assistances of the holy spirit are promised, in the Gospel, as are altogether proper and sufficient. It doth not offer us salvation, and leave us in the dark, as to the means of obtaining it, or destitute of the help, which is necessary to fit us for all that we are either to do, or to suffer. A merciful and wise God never imposed on any of his rational creatures, any thing as duty which was not in its own nature proper, or for the performance of which neither power, opportunity, nor means were given. He hath graciously appointed all the means which are necessary to comply with his revealed Will. And natural strength and power, or rational faculties and capacities abundantly adequate. Nothing but a disposition to comply with duty is wanting. _Ye will not come unto me that ye may have life. Thy people shall be made willing,_ says David, _in the day of thy power._ Nothing prevents our immediate compliance with the gracious proposals of mercy and salvation made us, in the Gospel, but the wickedness of the heart. To overcome this wickedness of heart, or enmity against God, the powerful operations of the holy Ghost are promised. He must sanctify or regenerate the soul. He must call, convince, awaken, and renew us. The voice of the Almighty must effectually call us. He who made and upholds the Universe, by his divine energy must rouse us from our supineness and lethargic state. By his spirit he awakens--convinces--and savingly illuminates the soul. The peculiar office or work of the divine spirit is to apply the redemption purchased by Jesus Christ. The remedy provided, in infinite mercy, to heal the moral disorders of the heart and to wash away our sins, is all-powerful; and is rendered effectual by the kind and quickening influence of grace. The regeneration of the sinner is the work of God's spirit. Motives and arguments are unequal to this. It must be effected by the operations of the holy Ghost. He creates the soul anew unto good works, which were before ordained that we should walk in them. Except a man be born again he cannot enter into the kingdom of God. We are said to be chosen to salvation through the sanctification of the spirit and belief of the truth. In the following words, the renovation of our nature is attributed to divine influence--_which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God._ And in the whole progress of the christian life, as well as in our entrance upon it, the gracious aids of the divine spirit are requisite. Divine grace enters us on the christian course at first. And it must aid us along, in every step of our way, till we shall be admitted into the regions of eternal blessedness. And how free and ready God is to impart the efficacious influence of his spirit, even all that influence which is needful for us, our Lord himself, who came to reveal his Father's Will, informs us in the following remarkable passage Luke xi. 5, to the 14th verse.--_And he said unto them, which of you shall have a friend, and shall go unto him at midnight, and say unto him, friend lend me three loaves. For a friend of mine is come unto me, and I have nothing to set before him: and he from within shall answer and say, trouble me not; the door is now shut, and my Children are now with me in bed: I cannot rise and give thee. I say unto you, though he will not arise, and give him, because he is his friend, yet because of his importunity, he will rise and give him as many as he needeth. And I say unto you ask, and it shall be given you: seek and ye shall find: knock and it shall be opened unto you. For every one that asketh, receiveth: and he that seeketh, findeth; and to him that knocketh, it shall be opened. If a son shall ask bread of you that is a father, will he give him a stone, or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye then being evil, know how to give good gifts unto your Children: how much more shall your heavenly Father give the Holy spirit to them that ask him._ How ready is a gracious God to bestow upon us, on our earnest, continued, and devout pleadings with him therefor, all the influence to renew and sanctify us which we need? He is as ready as tender earthly parents are, and how ready they are, let their own feelings and the history of all ages and nations declare, to confer when in their power, on their Children, good gifts of a temporal nature. He is not backward or reluctant. On the other hand, he is willing to bless, pity, and save us. Indeed he waits to be gracious. _And therefore will the Lord WAIT that he may be gracious unto you: and therefore will he be exalted that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him._ He bears long with us on purpose to reclaim us from our evil ways, and to bring us to repentance. Considering the number and aggravations of our sins, our slowness of heart to believe, how astonishing the long-suffering of the supreme Being! How pleasing the thought, that he is ready to bestow all THAT DIVINE INFLUENCE, which is needful to renew our souls, to subdue within us the power of sin, and to prepare us, in the way of holiness or progressive sanctification, for the kingdom of heaven! Were he not more ready to impart spiritual blessings, divine grace, than man is to give aid to his fellow-men, when in his power, who then would be saved. We might justly complain and object against his ways.

With respect to the _two sacraments_ of the Gospel, Baptism and the Lord's Supper, they are plain in their design; and viewed as means of religious instruction, and considering our make and condition in the world, they are altogether reasonable. We are composed of body and soul, which strongly and reciprocally affect each other. Jesus Christ, our only Redeemer is gone to Heaven, and we expect his return again into this world to judge it, at the last day. We are exceedingly apt to forget him, like servants their absent Lord; we need, then, some special monitors to bring him often to our grateful and affectionate remembrance, in his wonderful condescension and meritorious sufferings, and bitter death on the Cross. For he hung on the bloody Cross to expiate human guilt. The Ordinance of the supper is happily calculated to keep alive, the memory of his sufferings and death for sinners, by an affecting symbol: and the ordinance of baptism to impress the mind with a deep conviction of the need of having our polluted natures cleansed by the sanctifying power of grace. They both aid the devotions of the mind by outward and sensible signs. Much instruction, in the things of God and our everlasting peace, is contained in them. They teach us more affectingly than we could, perhaps, be otherwise taught, some of the most important truths of the Gospel. They, in fact, do us good just as the other means of religion do us good, by making us better; by enlightening the mind and impressing the heart. They do not operate for our benefit, like a _spell,_ or _charm._ They are _rational_ institutions, and tend to promote our spiritual edification and comfort, as means of religion. We most sincerely regret, that, in any instances or age, they have been misapprehended, and made to subserve the purposes of superstition. But doctrines as well as ordinances have been, through the ignorance and perverseness of men, misunderstood and abused. All the friends of virtue lament that this has been the case, but it cannot be pleaded as an objection against the reality of divine ordinances.--It is we conceive, a mark of great wisdom as well as of goodness, that it has pleased the God of all grace and mercy, to take this way, by divine ordinances, to quicken, to instruct, to warn our hearts in the things of his kingdom. He knows infinitely well, what means to employ to bring us to himself, the fountain of all good, to induce us to repent of sin, to lead pious lives, and to prepare us for future rest and glory. We should be sincerely thankful for all the means he has appointed; and most diligently improve them, for the important purposes of his glory and our eternal Salvation. Exceedingly wrong, therefore, are those pretended Christians who deem divine ordinances useless--who turn them into allegory and figures, who treat them with impious scorn; as if wholly unworthy the nature of the spiritual religion of Jesus Christ, and hindrances in the way to eternal life. For they are really WELL ADAPTED to answer important moral and doctrinal purposes, and to fill the mind with fervent piety. Instead, then, of being a disadvantage to, they are a powerful recommendation of the Christian Religion. They are a part and instance, indeed, of its excellence.----Further;----

_Eighthly,_ Another proof of the EXCELLENCE of the Gospel is, that it contains a system of the most perfect and finished morals. In respect to the morality of the Gospel, even its most inveterate enemies allow it to be excellent; and much superior to any rules of conduct and happy living to be gleaned from all the writings of the sages of pagan antiquity. Without morality there can be no true Religion. Morality is an important branch of Religion--is essential to it. To place religion altogether in piety, or altogether in Virtue is a very great error. It is an error, too, peculiar to no times. It has prevailed more or less in every age of the Christian Church. "It has run through all the different modes of false religion. It forms the chief distinction of all the various sects, which have divided, and which still continue to divide the Church--according as they have leaned most to the side of belief, or to the side of morality.

"Did we listen candidly to the voice of scripture, it would guard us against either extreme. The Apostle Paul every where testifies, that by no works of our own, we can be justified; and that without faith it is impossible to please God. The Apostle James as clearly shows, that faith, if it be unproductive of good works, justifies no man. Between those sentiments, there is no opposition. Faith without works, is nugatory and insignificant. It is a foundation, without any superstructure raised upon it. It is a fountain which sends forth no stream--a tree, which neither bears fruit, nor affords shade. Good works, again, without good principles, are a fair, but airy structure--without firmness or stability. They resemble the house built on the sand--the reed, which shakes with every wind. You must join the two in full union, if you would exhibit the character of a real Christian. He, who sets faith in opposition to morals, or morals in opposition to faith, is equally an enemy to the interests of Religion. He holds up to view an imperfect and disfigured form, in the room of what ought to command respect from all beholders. By leaning to one extreme, he is in danger of falling into vice; by the other of running into impiety."

Morality therefore being so essential to, and so important a part of pure and undefiled Religion, it is one great recommendation of the Christian Religion, that it contains a system of perfect and finished morals. There is not a single defect in its morals--not a single false virtue to be found in it, or one vice, however specious countenanced. This cannot with truth be affirmed of any, or all the best systems of heathen philosophy and morals. The heathen moralists have, we concede, said many fine and beautiful things of Virtue: and given many rules of moral conduct which are both just and weighty. They painted too, in lively colours, the frailties and miseries of man. But the most amiable and pure systems among them allowed of self-murder, and many other absurd and inconsistent follies and vices. They either had no idea at all, or not any just one concerning the high moral duties of forgiveness of injuries--the love of enemies--self-denial--humility--and unlawfulness of revenge. On the other hand, in the morals of the Gospel there is not one blemish. They are above censure, and demand admiration. They are both pure and sublime. Only hear, as one instance, among many others equally noble and beautiful, how the Apostle Paul sums up, and presses home moral duties. _Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be any praise, think on these things._--When our Lord had finished his sermon on the Mount, in which we have a glorious epitome of the morals, which he taught, and the motives from which they should flow, the great concourse of people, who had convened to hear him, were astonished at his doctrines. _And it came to pass when Jesus ended these sayings, the people were astonished at his doctrine: for he taught them as one having authority, and not as the scribes._ He delivered truth with so much force and energy; his address and eloquence were so much the perfection of propriety: _for he spake,_ in this sense, _as never man spake_: the doctrines were so plain and pure: and the principles from which he taught us our actions should proceed, were so holy and sublime, that we need not be surprised, that the multitude were full of admiration. The Christian Religion, therefore, is most EXCELLENT on account of the purity, perfection, and sublimity of its morals; and of course, worthy of all acceptation.----

_Ninthly,_ A further argument to prove the inherent worth and beauty of our holy Religion, is that it gives us so much light, in to the great plan of the divine government. Without this revealed light, we could never know any thing about the grand end of God in the Creation, preservation, and government of the world. Reason cannot open to us these ends. The Bible is a history of divine Providence and the work of redemption. It is a comment upon the works of God. This is a most convincing proof of its divinity; and of the glory of that religion which it contains. Without it, all would be mystery to us. We could not satisfy ourselves with respect to any thing around us. We could not go so far as to prove that the world had a beginning in time, or that it did not exist from everlasting. We could not offer any rational view, why we were made; much less could we give any satisfactory account, why so many evils take place, or so much disorder is permitted in the system of the world. Reason, though it may lead up the mind, through nature's works, to nature's God; though it may discover to us many parts of duty, could never be able of itself, to give us any _light_ into the end of God, in the formation of man, and government of the universe. But the Gospel informs us fully, what this world was brought into existence for--what man was placed in the scale of rational being for, and that the present life is a state of probation and education to prepare us for another, a state of remuneration. This is confirmed by every thing we see around us. Man is to live hereafter. Time is to introduce an Eternity. All the events of Providence are ordered or permitted with a view to another world. This is the only key which can open to us the designs of Providence, in the permission of sin:--the continuance of moral evil, and, of course, natural evil:--in the disorders of the world:--the inequities, which we cannot help beholding:--the oppression of Virtue: the triumphs of vice--so often observed, and so deeply afflicting to the pious in all ages. Without the supposition that this is a probationary state, and that it looks forward to a retribution state, all would be to us, a pathless wilderness--a labyrinth, out of which we could have no clue to guide us. This world could not possibly be formed on any other plan. And the history of it cannot be understood or explained on any other ground. If this were the _last_ state of man, certainly we might expect a very different arrangement, in the government of it. We should either see perfect happiness every where enjoyed--no storms arising--no clouds interposing--but one continued scene of order, peace, and delight; or complete wretchedness. Had God intended it for a place of perfect happiness, we should not see it overspread with innumerable miseries; we should not be pained with the sight of so much folly and vice. Had he intended it for a place of _sorrow only,_ we should not see human life blessed with such a rich profusion of mercies. But when we consider this world as represented, in the sacred Volume, as a probationary state, all is LIGHT; every thing we meet with may be easily solved. This mixture of good and evil is necessarily implied in a state of probation. We are here to exist with a reference to a future world. We are upon our trial. If we abuse our advantages and neglect our duty, we shall sustain hereafter all the ill-consequences of our folly and madness. If we rightly improve this state of probation, ample rewards will be conferred upon us. We are here in our education for another stage of our existence. According to Christianity, God's end in all things is his own name--or glory--and the best good of the Universe--its greatest eventual perfection. It assures us, which is a cordial to support us, under all dark and distressing calamities, that in the last result of all things, perfect justice will be done--order will be educed out of confusion--peace out of contention--light out of darkness--and happiness out of misery. _Our God is in the heavens, and doth whatsoever he will.--Alleluia, for the Lord God omnipotent reigneth._--While Christianity informs us of God's last end in Creation and Providence, and the nature of true Virtue, consisting in a conformity of heart to his moral image, and conformity of life to his law, it opens to us the only way of acceptance with him, and the full remission of all sin. This leads me to observe----

_In the last place,_ that the PRINCIPAL glory of the Gospel, is its revealing to us a mediatorial Salvation, the only way to pardon--the recovery of lost man by the sufferings and death of the Son of God. This, indeed, as the attentive hearer will easily apprehend, is the GREAT EXCELLENCY of our Religion. That which more than any thing else, or all things else, shows its glory and worth. This is the chief excellence. All that hath been above illustrated, if united together is far from being equal to this; and was but preparatory to it. This was designedly reserved for the last and crowning glory of all. As sinners we want a method revealed, or to be shown, how we may obtain forgiveness and the divine favour, acceptance with a holy and sin-hating God. This the Gospel clearly reveals to us; and in this consists its glory. This distinguishes it from all false religions--from all the religions ever broached in the world. There is one God and one Mediator between God and man. Other foundation can no man lay, that that is laid even Jesus Christ. We are redeemed with his precious blood. He is the lamb of God that taketh away the sin of the world. No man can come unto the Father but by him. He is the way, the truth, and the life. Through him, as an exalted Redeemer, repentance and remission of sin are preached to an Apostate world. He came to seek and to save that which was lost--to call sinners to repentance.--_Be it known unto you, therefore men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe, are justified from all things from which ye could not be justified by the law of Moses._ Neither is there Salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. The CHIEF MERCY of the Deity to a ruined world is the gift of a Saviour. This is the unspeakable gift. None can be compared to it. It is infinitely above all others. Whenever the inspired penmen touch upon this theme, the LOVE of God in giving his son to make a propitiation for sin, they seem to be carried out of themselves. They delight to dwell upon it. They are raised beyond their ordinary pitch. They labour for language to describe it. They know not how to speak worthily upon it; where to begin, or where to end.--They exclaim, O the _length,_ the _depth,_ the _height,_ the _breadth_ of the love of God; his redeeming love!--

All indeed that Jesus Christ did, and suffered was to open a way for our pardon, and to lead us to life eternal; a life of pardon and acceptance with God, which might be compatible with the claims of strict justice. FOR THIS, he lived a painful life. FOR THIS, he condescended to be clothed in human flesh. FOR THIS, he died on the Cross, an ignominious death. FOR THIS, he lay in the cold and silent grave. FOR THIS, at the destined moment, he burst asunder the bonds of death, and arose in triumph, as a mighty conqueror over death and hell; for as he was wounded for our transgressions, so he was raised again for our justification. FOR THIS, he ascended, in a visible form, before chosen witnesses, into heaven. When we behold him coming into the world--living--suffering--bleeding--dying--numbered with transgressors, for he was crucified between two malefactors, as if the greatest criminal of the three--and suspended on the cross on Calvary's top, between the heavens and the earth, as if unworthy of either--we see him as the GREAT PROPITIATORY SACRIFICE for sin.

The law came by Moses, but grace and truth by Jesus Christ; and he fulfilled all righteousness. He put an honour, by what he did, and by what he suffered, by his active and passive obedience, on the divine character, law, and government. To all worlds, he has given full proof that pardoning mercy may be consistently exercised to all penitents--that the ruler of the Universe may be just and yet justify the believer--that an honourable door of salvation is opened. He indeed bore the sinner's shame and iniquities as his substitute; and accordingly is made unto all that believe, wisdom, righteousness, sanctification, and redemption. Through his peace-speaking blood a way of life and forgiveness for, even the chief of sinners on their repentance is made known. A holy, and righteous, and sovereign God, who is bound to consult the honour and glory of his own character, law, and government, and the welfare of the system of the Universe, can be just and yet forgive the sinner, who repents and believes in a Saviour. Man may be saved, and yet his salvation honour his Maker, as the all-wise and all-holy Jehovah. He is glorified in our recovery from sin to holiness, and more glorified, than if we had been left to perish, unpitied; and the law had been executed upon us, in all its awful rigours.----Here consequently is the PECULIAR GLORY or PRINCIPAL EXCELLENCE of the Gospel.--its revealing to us a mediatorial interposition--a way of pardon and felicity consistent with all the divine attributes. It honours, indeed, the DIVINE BEING, and all his perfections, wisdom, goodness, mercy, and justice, while it provides, in the most ample manner, for the sinner's relief and salvation.

Would any then enquire after the peculiar glory or excellence of the Gospel they may at once receive a full answer, on what I have now stated.--A VICARIOUS RIGHTEOUSNESS--a PARDON PURCHASED by the precious blood of the Son of God--the CROSS of Christ--is the sum and substance--the GLORY of the Gospel. Sin is expiated by an adequate sacrifice--everlasting righteousness is brought in--the divine honour is secured--and all the law magnified. This is the EXCELLENCE of the Christian Religion. Unless we see this; we see nothing of the worth of a Saviour--and we know nothing either experimentally, savingly, or even speculatively of the GLORY of the Gospel.

I have now considered, at some length, the general excellence of the Christian Religion. Had my illustrations and arguments been such, as the dignity and grandeur of the subject required, I should hope that every hearer would receive such a sense of the excellence of that Religion, in which he was born and educated, and which blesses, with its salutary rays, as a divine light, our happy Country, as would never wear off, but lead to a temper of mind and conduct of life conformable to its precepts.--In as few words as they can be expressed, permit me, to recapitulate all the arguments and considerations which have been enlarged upon in these discourses, and present them, in one united view, that they may all have their proper weight on the mind. The Christian Religion then is excellent, as it shines gloriously above all other religions.--As it contains an admirable system of doctrines, and a plain and rational mode of worship:--as it lays before us the best system of duties, all of which are reasonable, and the most weighty and solemn motives to enforce them:--as it comprises in it the most precious promises, and furnishes the richest supports, in days of adversity and misfortune, far surpassing all that could be derived from reason and philosophy, though these a wise man will by no means despise:--as it builds itself upon no selfish foundation,--as it prohibits all moral evil, and every thing which would interrupt our peace and comfort as individuals, or the harmony and benefit of society, which it consults and secures:--as it offers the most gracious, and sufficient assistances to enable us to perform all required duty, and hath but two _sacramental institutions,_ both of which are reasonable, having a doctrinal and moral tendency,--as it exhibits a perfect and sublime morality which the life of its FOUNDER happily exemplified: for the example which he set us of Virtue and goodness is indefective:--as it gives us so much light into the great plan of the divine government:--and as it reveals a mediatorial salvation, the only way of pardon and acceptance with the omniscient--and all-holy God. Well may the Gospel, be called the _Gospel of_ God--the _Gospel of the grace_ of God--the _glorious Gospel of the blessed God_--the _power of God_ unto salvation--the _wisdom that is_ from above--the _mystery hid_ from ages--the _Gospel of_ Christ--good _news of salvation_--and _the Gospel of our salvation_--the _grace_ of God--and _the Gospel of peace._

The whole will be concluded, with only one request to the hearer, that as he would act up to the dignity of his rational nature--as he would admit nothing, which is contrary to, or reject nothing which is consistent with, reason--that as he would be happy on earth--and happy after death, so he would, with fairness and candor, with all due seriousness and deliberation, examine the merits, the internal worth and beauty, the EXCELLENCE of the Christian Religion, that from a full conviction of its being worthy of all acceptation, he may conform his life to its precepts, be interested in the righteousness of its author, and build his hopes upon its promises--and, then, its rewards will be his portion, when time is no more.--And now to the King, eternal, immortal, and invisible, be rendered, through Jesus Christ, all honor, glory, and praise, from all on earth, and all in heaven!----_AMEN!_

Transcriber's Notes.

Detailed changes:

- On page vii., change the reference 2 Thessalonians, 2. 15 to
2 Thessalonians, ii. 15, for consistency.

- On page 11, change the reference from "EPHES. II. 12." to
"EPHESIANS ii. 12." to match the style used in the rest of the
book.

- On page 13, in the "first thing proposed" paragraph, change the
Roman "I" to an Arabic "1" for consistency with later numbers.

- On page 15, change "all will berewarded according to their
character and works" to "all will be rewarded . . . ."

- The break between pages 15 and 16 is in the word "denied":
de|nied. In this and all subsequent cases, the whole word was
moved to the earlier page.

- On page 20, capitalize "Sirs" and "We" in the quotation of
Acts xiv. 15.

- On page 21, in point 3, change "indispensibly" to "indispensably"
twice.

- On page 22, change "to do justly and and love mercy" to "to do
justly and love mercy."

- The break between pages 22 and 23 is in the word "unto": un|to.

- The break between pages 23 and 24 is in the word "homage":
hom|age.

- The break between pages 26 and 27 is in the word "happy": hap|py.

- On page 27, the sentence "We proceed--as was proposed--" was
centered in the original, which stands out in the narrow column
of the book. The Transcriber removed the formatting.

- The break between pages 31 and 32 is in the word "information":
informa|tion.

- On page 33, insert a period after ". . . please their Idol."
Change "Carthagenians" to "Carthaginians."

- The break between paged 36 and 37 is in the word "intended":
in|tended.

- On page 37, in the "first of these" paragraph, change "preceeding"
to "preceding." The sentence "We now pass--to observe----" was
centered in the original, which stands out in the narrow column of
the book. The Transcriber removed the formatting. In point 3,
change the question mark after the sentence that begins "When we
ponder deep" to a period.

- The break between pages 37 and 38 is in the word "appear":
ap|pear.

- On page 38, in the sentence that begins "The anxious enquiry,"
change the sentence-ending period to a question mark.

- On page 39, in the first paragraph that starts on the page,
change "dispair" to "despair."

- On page 40, change "incorigible" to "incorrigible."

- The break between pages 43 and 44 is in the word "revelation":
reve|lation.

- On page 48, change "indisipenibly" to "indispensably."

- On page 49, in the quotation of Romans i. 22-31, change
"forefooted beasts" to "fourfooted beasts."

- On page 50, insert a comma into the quotation of the text after
"commonwealth of Israel," update a scripture reference from
"Genesis 6. 5." to "Genesis vi. 5" for consistency, insert
parentheses around that reference for clarity, and insert double
quotes around the quoted scripture.

- On page 51, change "all have sinned and come short of the glory
God" to ". . . glory of God."

- On page 53, in point 2, change "condescention" to "condescension."

- On page 56, change "dispise" to "despise."

- On page 57, change "Gospel truths, and or dinances are dispensed"
to ". . . and ordinances are dispensed." Also insert an apostrophe
into the phrase "Lord's will" in the quotation of Luke xii. 47.

- The break between pages 59 and 60 is in the word "acknowledge":
acknow|ledge.

- The break between pages 64 and 65 in in the word "destruction":
des|truction.

- The break between pages 67 and 68 is in the word "observe":
ob|serve.

- The break between pages 68 and 69 is in the word "contradicting":
con|tradicting.

- On page 70, change "Each writers stile or manner" to "Each
writer's stile or manner."

- On page 72, in the paragraph that starts on the page, change
"erronists" to "errorists."

- The break between pages 74 and 75 is in the word "unfounded":
un|founded.

- A quotation that begins at the bottom of page 74 and continues on
to page 75 has an opening quotation mark at the beginning of each
line. It was transcribed using one opening and one closing
quotation mark.

- On page 76, a rather long sentence begins "The question is not"
and ends "doctrines of the Bible? for this is readily
acknowledged." The Transcriber changed the question mark to a
colon, because this is an assertion, not a question.

- The break between pages 81 and 82 is in the word "spiritual":
spirit|ual.

- On page 85, insert commas into the list "iniquity, transgression,
and sin."

- On page 88, change "indispensible" to "indispensable."

- On page 91, change "What wise and great achievments have ever been
accomplished without perseverance." to "What wise and great
achievements have ever been accomplished without perseverance?"
_(spelling of "achievements" and period to question mark)_

- On page 94, change "If, says he, you neglect the duty . . ." to
"If," says he, "you neglect the duty . . ." to remove the speaker's
interjection from the quoted text. Remove the comma from
"Children's, Children."

- The break between pages 94 and 95 is in the word "Christianity":
Christiani|ty.

- On page 106, change "pinacle" to "pinnacle."

- On page 107, change "harrassed" to "harassed."

- The break between pages 107 and 108 is in the word "whatever":
whatev|er.

- On page 108, change "Whereever any rational creature . . ." to
"Wherever any rational creature . . . ."

- The break between pages 109 and 110 is in a unit that style
indicates should not be broken: "own.--|What." The entire unit
in this and subsequent cases was moved to the earlier page.

- On page 110, in the first paragraph that starts on the page,
change "indispensible" to "indispensable" and "indispensibly" to
"indispensably." In the second paragraph, change "indispensible"
to "indispensable."

- On page 112, change "however great cannot annul is" to "however
great cannot annul it."

- The break between pages 117 and 118 is in a unit that style
indicates should not be broken: "God--|one."

- The break between pages 118 and 119 is in the word "any": a|ny.

- On page 126, change "indispensible" to "indispensable."

- On page 127, set the word "Again" in Roman type because it
represents the speaker's interjection between scripture quotations
(which are set in _Italic._) Remove the Italic formatting from the
word "preached" because it is not part of the quotation of Romans
x. 17 in KJV.

- On page 128, change "indispensibly" to "indispensably."

- On page 129, in the James quotation, change "ingrafted" to
"engrafted."

- On page 131, change "dispise" to "despise."

- On page 133, change "tranquility" to "tranquillity" and
"practised" to "practiced."

- The break between pages 136 and 137 is in a unit that style
indicates should not be broken: "sanctified--|when."

- The break between pages 137 and 138 is in the word "mercy":
mer|cy.

- On page 139, change "indispensible" to "indispensable."

- On page 141, capitalize "Platonic."

- On page 143, change "It's beneficial tendency" to "Its beneficial
tendency" _(contraction to possessive)_

- The break between pages 144 and 145 is in the word "even": e|ven.

- On page 147, there is a lengthy quotation where, in the original,
each line starts with an opening quotation mark. Transcribed using
modern style, with one quote at the beginning. In the sentence
"But can you think," change the sentence-ending period to a
question mark.

- The break between pages 149 and 150 is in the word "esteem":
es|teem.

- The break between pages 150 and 151 is in the word "being":
be|ing.

- On page 154, change "practise condesention" to "practice
condescension."

- On page 155, change "prophecy" to "prophesy." Add a period after
the list "ardour, sublimity, and purity." Change "Prayers, says a
mahomatan writer, are the pillars . . ." to "Prayers," says a
mahomatan writer, "are the pillars . . ." to remove the speaker's
interjection from the quotation.

- The break between pages 156 and 157 is in the word "forsaking":
forsa|king.

- On page 159, change "whether the tribes" to "whither the tribes."

- On page 161, change the word "break" to "brake" to match the KJV.

- On page 170, change "henceforth drank" to "henceforth drunk."

- On page 173, correct a citation from "ii Chapter--42 verse" to
"ii. Chapter--41 and 42 verses."

- The break between pages 173 and 174 is in the word "believers":
be|lievers.

- The break between pages 174 and 175 is in the word "common":
com|mon.

- On page 177, change "to wash one anothers feet" to "to wash one
another's feet" and add a period after "John xiii."

- The break between pages 178 and 179 is in the word "ordinance":
or|dinance.

- On page 180, in the second paragraph, change "condescention" to
"condescension."

- The break between pages 183 and 184 is in the word "remembrance":
remem|brance.

- On page 186, in the concluding paragraph, change "intirely" to
"entirely" and "pretentions" to "pretensions."

- On page 187, put a period after the chapter number in "Matthew
xxviii."

- The break between pages 189 and 190 is in the word "Sacrament":
Sacra|ment.

- The break between pages 190 and 191 is in the word "ordinances":
or|dinances.

- The break between pages 193 and 194 is in the word "particular":
par|ticular.

- On page 194, change "dispair" to "despair."

- On page 195, put a period after the chapter number "Mark xvi." and
change "whereever you may" to "wherever you may."

- The break between pages 197 and 198 is in the word "professed":
pro|fessed.

- The break between pages 198 and 199 is in the word "Doubtless":
Doubt|less.

- The break between pages 200 and 201 is in the word "baptized":
bap|tized.

- On page 200, change "indispensibly" to "indispensably."

- The break between pages 201 and 202 is in the word "proved":
pro|ved.

- On page 204 is a list of Bible quotations in quick succession. Two
of them are identified as being from the 38th verse of Acts
chapter 8. The reference for the first one, "Here is water," was
corrected to the 36th verse and add "me" into "what doth hinder me
to be baptized?"

- On page 207, add a period after the chapter number for Matthew
xxviii.

- On page 211, change "condescention" to "condescension."

- On page 213, set "that is Christ" in Roman type to distinguish it
from the quoted scripture.

- The break between pages 214 and 215 is in the word "nations":
na|tions.

- On page 215, change "condescention" to "condescension" and "divine
right of baptism" to "divine rite of baptism."

- On page 217, change "washing his disciples feet" to "washing His
disciples' feet."

- The break between pages 217 and 218 is in the word "over": o|ver.

- On page 218, change "exteriour" to "exterior" and "condescention"
to "condescension."

- The break between pages 218 and 219 is in the word "administer":
admin|ister.

- On page 220, change "dependance" to "dependence" and "we and
our's" to "we and ours."

- On page 224, update "To day" to "To-day" to match "to-morrow" in
the next sentence.

- On page 227, change "Turky" to "Turkey."

- On page 228, change "inseperable" to "inseparable."

- The break between pages 228 and 229 is in the word "every":
ev|ery.

- The break between pages 230 and 231 is in the word "profess":
pro|fess.

- On page 231, change "those at Coloss" to "those at Colossae."

- On page 233, set the speaker's interjection, "that is Christ" in
Roman type because it is not part of the quoted verse (Colossians
ii. 12).

- On page 235, change "all Zions friends" to "all Zion's friends."

- On page 236, change "indispensibly" to "indispensably."

- On page 238, change "hauling men and women" to "haling men and
women."

- The break between pages 239 and 240 is in a unit that style
indicates should not be broken: "celebrated|--though."

- On page 240, change "Thiatira" to "Thyatira."

- On page 241, change "Coloss" to "Colossae."

- The break between pages 242 and 243 is in the word "exercised":
ex|ercised.

- On page 244, change "exteriour" to "exterior."

- The break between pages 248 and 249 is in the word "behoved":
beho|ved.

- On page 250 is a lengthy quotation that was originally set with
an opening quotation mark at the beginning of each line. It was
transcribed conventionally, with one opening and one closing
quotation mark.

- The break between pages 252 and 253 is in the word "metaphors":
meta|phors.

- The break between pages 259 and 260 is in the word "important":
im|portant.

- On page 260, insert an apostrophe into a quotation of Malachi
ii. 7, "For the Priest's lips were to keep knowledge."

- On page 264, the discourse ends with a restatement of the text.
However, this was not recognized by the typesetter, so it was set
in Roman type. The Transcriber set it in Italic, and corrected
"understand the scripture" to "understand the scriptures," to
match the text.

- On page 265, change "GALATIONS" to "GALATIANS" in the reference
for the text of the discourse.

- The break between pages 266 and 267 is in the word "dangerous":
dan|gerous.

- On page 267, change "surprized" to "surprised."

- The break between pages 271 and 272 is in the word "institution":
in|stitution.

- The break between pages 272 and 273 is in a unit which style
indicates should not be broken: "promises--|denounce."

- On page 273, change "indispensible" to "indispensable."

- On page 274, change a period to a question mark after the sentence
that begins "Can a case be named" and ends "may not righteously
claim a reward?"

- On page 276, change "can any once" to "can any one."

- The break between pages 276 and 277 is in the word "study":
stu|dy.

- On page 278, insert an apostrophe into "it is the Apostle's own
argument."

- On page 279, a lengthy quote is set in the original with an
opening quotation mark at the beginning of each line. It was
transcribed conventionally, with one opening and one closing
quotation mark.

- On page 280, Change "maintainance" to "maintenance" and "that
teachest" to "that teacheth." A lengthy quote is set in the
original with an opening quotation mark at the beginning of each
line. It was transcribed conventionally, with one opening and one
closing quotation mark.

- The break between pages 281 and 282 is in the word "conscience":
con|science.

- On page 283, capitalize the new sentence "Every one, who looks
upon this passage . . . ."

- On page 288, the first word of the paragraph, "Therefore," was set
in Roman small caps because it was not recognized as part of the
text for the discourse. The Transcriber set it in Italic with the
rest of the quotation.

- The break between pages 288 and 289 is in the word "preached":
preach|ed.

- The break between pages 292 and 293 is in the word "dangers":
dan|gers.

- On page 295, change "compleatly" to "completely."

- The break between pages 298 and 299 is in the word "nations":
na|tions.

- The break between pages 299 and 300 is in the word "agreeably":
a|greeably.

- On page 302, change "surprizing" to "surprising."

- On page 306, change "dependance" to "dependence."

- The break between pages 307 and 308 is in the word "sacramentally":
sacra|mentally.

- On page 309, change "preceeding" to "preceding."

- The break between pages 310 and 311 is in the word "twinkling":
twink|ling.

- On page 311, remove "is" from "It is was necessary . . . ."

- The break between pages 311 and 312 is in the word "worshipping":
worship|ping.

- On page 313, in the quotation of the fourth commandment, change
"thou shalt not no any work" to "thou shalt not do any work" and
change "heaven and earth, Sea, and all that in them is" to "heaven
and earth, the Sea, and all that in them is."

- The break between pages 314 and 315 is in the word "Sabbath":
Sab|bath.

- On page 318, set the scripture quotation introduced with "It is
prefaced thus" in Italic.

- On page 319, change "dispised" to "despised."

- The break between pages 319 and 320 is in the word "Sabbath":
Sab|bath.

- The break between pages 322 and 323 is in a unit that style
indicates should not be broken: "benefit--|that."

- On page 324, change "sabatism" to "sabbatism."

- On page 325, change "Let any man, saith he, show me . . ." to
"Let any man," saith he, "show me . . ." to remove the speaker's
interjection from the quoted text.

- The break between pages 327 and 328 is in the word "account":
ac|count.

- On page 328, after the "Can any shut their eyes" sentence, change
the period to a question mark.

- The break between pages 329 and 330 is in the word "Christians":
Chris|tians.

- On page 333, the word "Pentecost" appears three times, the first
two in the original as "Pentacost." They were changed to be
consistent.

- On page 335, insert an apostrophe into "deny or disown the
_Lord's day._"

- On page 339, change "That the forth commandment is of perpetual
obligation . . ." to "That the fourth commandment . . . ."

- On page 340, change "lightening" to "lightning."

- The break between pages 341 and 342 is in the word "singularity":
sin|gularity.

- On page 342, insert an apostrophe into "in the purest times in the
Apostle's days."

- On page 344, change "whole Christain world" to "whole Christian
world" the first time that phrase appears in small caps on that
page. Later on that page is a lengthy quote which is set with open
quote characters at the beginning of each line. It is transcribed
conventionally, with one opening and one closing quotation mark.

- On pages 345-6, a long quotation is presented in the original as
follows: "If, says he, addressing himself to people on their abuse
of the Sabbath." However, The Transcriber is under the distinct
impression that the only word quoted is the first one, and that the
rest is an interjection. The closing quotation mark inserted after
"interest of Religion" is an educated guess. The speaker returns
to the first person with the next sentence ("May I not
hope . . .").

- On page 346, the last word of the discourse "AMEN" follows a
scripture quotation. In the original it is set in Italic. It has
been transcribed in Roman because it is not part of the quoted
scripture.

- The break between pages 350 and 351 is in the word "poisonous":
poi|sonous.

- The break between pages 353 and 354 is in the word "unable":
un|able.

- The break between pages 358 and 359 is in the word "proposal":
pro|posal.

- On page 360, change "While Ministers, while Magistrates, while
Parents, says one, sleep, . . ." to "While Ministers, while
Magistrates, while Parents," says one, "sleep, . . ." to remove
the speaker's interjection from the quoted text. Change
"seperation" to "separation." Insert an apostrophe into "the
Apostles' doctrines."

- On page 362, scripture that was quoted on page 361 is quoted
again. The sentence "Then shall the righteous shine forever . . ."
was not recognized as part of the quotation and was set in Roman
in the original. It has been transcribed in Italic.

- On page 364, change "immoveable" to "immovable."

- The break between paged 365 and 366 is in the word "employs":
em|ploys.